Kagyu Lama Composed a Text to Dorje Shugden

[Big Uncle]

We know that the Sakyas used to practice Dorje Shugden but did you know that a famous Drukpa Kagyu Lama composed a text to Dorje Shugden? So, I wonder if the Drukpa Kagyu School also propitiated Dorje Shugden the way the Sakya School did. What do you think?

The account below was extracted from http://dorjeshugden.com/wp/?p=13533

Both of Drukpa Kunley’s succeeding reincarnations did not live particularly long lives. Whilst Drukpa Kunley entered clear light at the age of 74, his succeeding incarnation Drukpa Dragpa Gyeltsen was just 25 years old when he passed into clear light. The third incarnation of the Dreuley lineage lived for just 58 years.

Despite his short life however, it was this incarnation of the Dreuley lineage who began the lineage’s close connection with Dorje Shugden. Serkong Dorje Chang writes that one of the earliest and most significant Dorje Shugden rituals, Petition to Dorje Shugden Tsel: Granting all Desired Activities, is most likely co-composed by the third Dreuley incarnation, Drubwang Tenzin Zangpo and Morchen Kunga Lhundrub. So significant it was that Serkong Dorje Chang would also later incorporate this ritual into his own writings and it was included in the extensive catalogue of Shugden texts and lineages compiled by Lobsang Tamdin.

[dsiluvu]

Thanks Big Uncle and I am sure they did if not why compose such a text... and here is an interesting connection between the Kagyu and Sakyas and Dorje Shugden found here http://dorjeshugden.com/wp/?p=13560

Morchen Kunga Lhundrub (1654-1728) is the epitome of non-sectarianism, known to have upheld and respected many lineages equally and without any problems. As a highly influential master of the Sakya tradition, he was also revered by the Gelugpas as a lineage master of Naropa’s Vajrayogini. Within his own sect, Morchen was revered as a lineage holder of the Sakya Path and Result.

Not all of Morchen’s works are not openly available. From what is available however, we know that Morchen wrote a ritual for gyabshi, an obstacle-clearance puja composed by Shakyamuni Buddha himself. He also co-authored the lower volume of Petition to Dorje Shugden Tsel: Granting all Desired Activities, the upper volume having been composed by Drukpa Kunley of the Drukpa Kagyu sect. This text would become very central to the practice, used in prominent Dorje Shugden temples such as Trode Khangsar and Riwo Choeling, and also incorporated into rituals written by Serkong Dorje Chang centuries later.

Morchen’s contribution to this seminal text was an expansion of the foundation laid by Drukpa Kunley, and included the ritual origins of Dorje Shugden, as well as what is probably the earliest iconographic description of Dorje Shugden and his four cardinal emanations. Morchen gave detailed descriptions of the activities of the four cardinal emanations – peaceful, increasing, control and wrathful – as well as wrote praises to them.

His writings were so influential that up to this day, practitioners continue to rely on his descriptions when painting Gelug thangkas and performing rituals to Dorje Shugden. Prior to Morchen’s writings, Dorje Shugden was described as riding a horse and the Sakyas had relied on that description when propitiating him. Morchen however, described Dorje Shugden as being on a lion throne – this has since been the only description of the principle emanation in such a form.

According to Trijang Rinpoche, Morchen also wrote A Presentation of the King’s Three Activities. Copies of it however, have not been found and thus the works only continue to exist in name. Given the calibre of his works which we have access to, it is unfortunate that more of Morchen’s compositions are not available to us.

Amazing! It looks like at one point every one was propitiating Dorje Shugden... so I am not surprise if Dorje Shugden will be held as universal protector of our time in the near future 

[Big Uncle]

Actually, I have a further point to make with this posting. There have been various accusations in the past that the Dorje Shugden practitioners were sectarian and that the practitioners are Gelug supremacist. Well, with this and other information you can read on this incredible website, you will come to the understanding that Dorje Shugden is inclusive of all sects.

There is an article I read that many Nyingma practitioners around the Gaden Phelgyeling monastery in Tibet worship Dorje Shugden! This is incredible because Nyingmas are the ones always accusing Gelugs, especially the staunch Dorje Shugden practitioners to be sectarian. The facts presented here shows otherwise. Anyway, if Kyabje Pabongka Rinpoche and Kyabje Trijang Rinpoche say he is Manjushri, then he must be Manjushri. Furthermore, Manjushri does not belong to any sect simply because he is a Buddha.

[Ensapa]

I found this very interesting account of Drukpa Kunley, who is a very accomplished and unusual mahasiddha. He actually met Tsongkhapa as is a contemporary of Lama Tsongkhapa. It is said he requested Lama Tsongkhapa for a protection string from Lama Tsongkhapa. Tsongkhapa asked him where would he want the string to be tied to, Drukpa Kunley replied that he would like it to be tied on his penis which is as clean as his hand. Later on, it is said that he is able to use his penis to subdue demons and he refers to his penis as a vajra:

Converting Demons with his Thunderbolt

The Lama Kunga Legpa decided to go to bind the Demon of Wong Gomsarkha (in the Thimphu district), who was threatening to exterminate the people of that area. From an inaccessible hiding place high up the valley, this venomous Serpent Demon had terrorize the inhabitants living on the terraces by the river, carrying them off at night, until only one old woman remained. Kunley entered the demon's territory and lay down using his bow and arrows and long sword as a pillow; he placed a pot of tsampa beside him, sucked in his stomach, smeared tsampa on his behind, and gave himself an erection. Lying on his back, he relaxed and awaited the demon, who was not long in coming.
    'Adzi! Adzi! exclaimed the demon. 'What is this? I have never seen anything like it! But perhaps it's edible.' He called loudly to his Elemental Slaves, who immediately descended upon the area in inconceivable numbers like flies on rotten meat. Some of them thought the body was dead, and others thought it was still living.
    'We had better not eat it if we don't know what it is,' said the Phuya Fiend. 'The body is warm, so it cannot be dead; it isn't breathing, so it is not alive; there's tsampa in that pot, so it can't have died of starvation; its belly is empty, so it couldn't have died of over-eating; there are weapons under its head, so it's unlikely it died of fear; its penis is still erect, so it must have been alive recently; it has worms in its anus, so it couldn't have died today. Whatever it is, it looks unhealthy for us. We should leave it alone.'
    'Whatever we do,' said the Serpent Demon, 'we should eat the old woman today. Let's meet at her door at nightfall.' Agreeing upon this plan, they dispersed.
    The Lama arose and went straight to the old woman's house. 'How are you, old lady?' he greeted her.
    'You are welcome,' she replied, 'but I am desperate,'
    'What's the matter?' the Lama consoled her. 'Tell me about it.'
    'Once I was wealthy,' she told him, 'but since no Buddha or Adept has ever set foot in this poor outlandish valley, the demons have run amuck and devoured both men and cattle. I myself do not expect to live through this coming night. You are a holy man and need not stay here. Go away while you can or you will be eaten alive. Tomorrow, if I am not here, you can take anything of value from the house to support yourself or to distribute amongst the poor.' Thus she made her will.
    'Things aren't as bad as they seem,' the Lama told her. 'I will stay with you here tonight.
    'Do you have any chung?'
    'I had a little but the petty gods and demons stole the moisture,' she replied. 'I don't know whether there is any taste remaining in the grain.'
    'Bring the grain and I'll see,' he said.
    He was drinking when night fell and the demons arrived at the door. When they began pounding upon it the old woman began screaming in paroxysms of fear.
    'You stay up here,' the Lama directed. 'I'll take care of this. Down below, he took his erect penis in his hand and thrust it through the hole in the door which was big enough to take a fist, and as a Flaming Thunderbolt of Wisdom it rammed into the Serpent Demon's gaping red mouth knocking out four teeth above and four teeth below.
    'Something hit me in the mouth!' screamed the demon wildly, and fled down the terraces of the river valley until he came to the cave called Lion Victory-Banner, where a nun called Lotus Samadhi was sitting deep in meditation. 'Naljorpa! Something weird hit me in the mouth,' he stormed breathlessly.
    'Well, what was it, and where did it come from?' she enquired.
    'It was at the old woman of Gomsarkha's house. A strange man who was neither a layman nor a monk hit me with a flaming iron hammer,' panted the demon.
    'You have been hit by a magical device,' the nun told him. 'That kind of wound never heals. If you doubt me look at this.' She raised her skirt and opened her legs. 'This wound was caused by the same weapon. There is no way to heal it.'
    The demon put his finger to it and raised it to his nose. 'Akha! kha! This wound has gone putrid, and I suppose mine will go the same way,' he moaned. 'What should I do?'
    'Listen to me and 1 will tell you,' the nun told him. 'Go back to the man who hit you. He will still be there. His name is Drukpa Kunley. Offer him your life, and vow never to harm living creatures again. Then perhaps you may be cured.'
    The demon took this advice, and returned to the house where the Lama awaited him. He prostrated before the Lama, and said, 'I am yours to command. I offer you my life.'
    The Lama placed his Thunderbolt upon the demon's head and ordained him as a layman, binding him with the lesser vows.' He gave him the name Ox-Devil, and invested him as a Reality Protector. Even today he is the Master of Gomsakha, and offering' is still made to him.

Ascending from the Lhangtso river valley, the Lama saw the terrifying form of the Lhadzong Demoness approaching him dressed in absurd, unconventional clothing. He immediately erected his Flaming Thunderbolt of Wisdom in the sky and she, unable to bear the sight of that magical tower, changed herself into a Venomous Serpent. The Lama stepped upon her head and the creature was petrified. It can still be seen today in the middle of the main road.


Finally Choje Drukpa Kunley arrived at Topa Tsewong's house, where his arrow had fallen, and stopped to piss against the wall.
    'What an enormous cock and balls he's got!' shouted some watching children.'
    The Lama sang them this song:

'In blue cuckoo summertime your cock is long and your balls hang
      low;
In the purple stag wintertime the head of your penis grows long.
Throughout the year it's a long hungry beast,
But that is the difference between summer and winter!' [pp.95-98]

Many houses also feature an image of his penis for protection:



Most of his Dharma teachings are sex related, but surprisingly they can even bring about the attainment of clear light:

Apa's Refuge in Sex

On his return from the Long Rong valley, the Lama entered an arid region which he named Lokthang Kyamo (Arid Land). Here he met an old man called Apa Gaypo Tenzin. The old man's sons had left home and all but his youngest daughter had married and gone to their husbands' homes, leaving him bored and with nothing to do except follow his devotions. He prostrated at the Lama's feet.
    'I am most fortunate to meet you,' he told the Lama. 'My elder sons have established their own homes, my youngest son has entered a monastery, and my daughters have married. I am bored with life and need the teaching that will prepare me for death. Please instruct me.'
    'Yah! Yah!' said Kunley pensively. 'I will teach you a Refuge Prayer` which you must recite whenever you think of me. There is one stricture which accompanies it - never discuss it with anyone.' And he taught the old man this Refuge which gives release from samsara.

'I take refuge in an old man's chastened penis, withered at the
       root, fallen like a dead tree;
I take refuge in an old woman's flaccid vagina, collapsed,
       impenetrable, and sponge-like;
I take refuge in the virile young tiger's Thunderbolt, rising proudly,
       indifferent to death;
I take refuge in the maiden's Lotus, filling her with rolling bliss
       waves, releasing her from shame and inhibition.'

    'Remember to recite this Refuge whenever I enter your mind,' repeated the Lama.
    'I thank you with all my heart,' Apa Gaypo said fervently. 'Now please teach me a prayer that will strengthen my aspiration.'
    The Lama taught him this:

'The branches of the Great Eastern Tree grow and grow,
But the foliage's spread depends on the tree's roots' extent.
Drukpa Kunley's penis head may stick, stick in a small vagina,
But tightness depends upon the size of the penis.
Apa Gaypo's urge to gain Buddhahood is strong, so strong,
But the scale of his achievement depends upon the strength of his
      devotion.'

    'Keep this prayer in your mind!' Kunley directed him.
    The old man returned home. 'Did you meet the Lama?' his daughter asked him. 'Did you receive his instruction?'
    'He gave me a Prayer of Refuge which I learned by heart,' he replied.
    'You are neither intelligent nor educated,' said his daughter. 'Was it short and concise? Please repeat it for us.'
    Apa folded his palms in prayer and began, 'I take refuge in an old man's chastened penis. . .' and so on, in exactly the way that the Lama had taught him. His daughter ran away in embarrassment.
    'Are you crazy!' demanded his wife. 'A Buddha Lama's words are always quite pure. Either you misunderstood the Lama or you have forgotten what he told you. And even if you have remembered the words correctly, it is shameful to imitate the Lama. You must never repeat this in front of the children!'
    'The Lama told me to repeat it whenever I thought of him,' Apa insisted, 'and that I will do.'
    Later, when the family was gathered for their evening meal, Apa folded his hands and again repeated the prayer.'The old man has gone mad,' they whispered to each other, and taking their bowls with them they left the table, so that when Apa reopened his eyes he was alone. When his wife returned she told him that he must stay in a room apart if he persisted in his madness. Apa insisted that he would continue even at the cost of his life, so the hayloft in the roof of the house was prepared as his room of confinement, and he moved in there and continued to pray day and night.
    About a month later on the evening of the full moon, strains of lute and piccolo were heard through the house. Apa's wife, unable to hear her husband's voice in prayer, grew apprehensive, thinking that perhaps he was crying and moaning in nervous depression. 'Go take your father some chung,' she told her daughter.
    The girl went up to the loft with the chung and found only a heaped quilt on the bed. She threw off the quilt and found a sphere of rainbow light with the syllable AH in the centre of it, shining white and radiant.
    'Apa! Apa! Apa has gone! Come quickly!' she screamed in superstitious dread.
    When the family and neighbours had gathered, the sphere of light flew off into the western sky, trailing behind it the voice of the old man. 'Drukpa Kunley has delivered me into the Potala Mountain Paradise of the Bodhisattva of Compassion. You prudish people must stay here! Give the Lokthang Kyamo to the Lama as an offering.'
    When the Lama visited that house, he built a stupa over the spot where Apa had died and put the old man's rosary inside as a relic. Later the abbot Ngawong Chogyal built a monastery around the stupa, and today that monastery is called the Khyimed Temple. [pp.104-106]

These are some of the incredible stories of Drukpa Kunley who is very unconventional in every way, but yet his practices can bring immense benefit. And a few incarnations later, he came to Gelug and wrote prayers for Dorje Shugden.

[Vajraprotector]

I was curious to know about the prayers after reading what Big Uncle posted  , here is some info:

Petition to Dorje Shugden Tsel: Granting all Desired Activities, is most likely co-composed by the third Dreuley incarnation, Drubwang Tenzin Zangpo and Morchen Kunga Lhundrub is the earliest and most important rituals of Dorje Shugden. According to Serkong Dorje Chang (1856-1918), “the upper volume [was written by] the Lord of Siddhis Dre'u Lhas pa and the lower volume [was written by] the learned and accomplished Morchen.” He states that these masters are beyond dispute and that their works’ meanings have all the qualities, their words being especially blessed.

According to Lobsang Tamdin, this particular work was also brought to Mongolia as well, when an oracle of Sangphu Setrapchen was invited there by two Mongolian lamas. The oracle was invoked, at which time he gave took this ritual out of a box and gave it to a monk.It was later compiled into Lobsang Tamdin’s catalog.

The part written by Dre'u Lhas comprises the first half of the ritual, describing and invoking the main figure. In the description, Dorje Shugden is referred to as the Lord of Death, not just a symbol evoking primal fear but also descriptive of one with the power to unerringly see (mngon sum pa) right and wrong, or as referred to in the Fifth Dalai Lama’s short propitiation text as having the ability to judge right and wrong (legs nyes shan ‘bye). Yet in almost stark literary contrast, only verses later he is invoked with allusions to the Bodhisattva of Compassion Avalokiteshvara, and the manner he manifests in the world is as a Dharma King. The ritual begins with praise to Tulku Dragpa Gyaltsen:

Embodiment of all Conquerors’ wisdom and compassion power,
In degenerate times showing in the form of a spiritual guide,
Doctrine and beings’ sole refuge emanation body [sprul pa'i sku],
At Dragpa Gyaltsen’s feet I bow.

This ritual does some preliminaries through Hayagriva (not detailed here), then proceeds, including the following:
As such appears in the middle of open, wide space from the syllable tsa the King of Dharma, the lord of the powerful and magical, Dorje Shugden.
The description of the main figure includes the following:
Wearing clothes of a renunciate, donning the two upper garments, majestically posed with attentiveness showing various wrathful forms, with one face and two arms, baring teeth. His two eyes blaze like the fire at the end of an eon, his beard and eye brows scintillate crimson. He is wearing a leather hat, his right hand hoists a razor and the left holds a heart. The Lord of Death rides various mounts such as lions, horses, elephants, garudas and can traverse the four continents in the blink of an eye.

Invocation:
Pure, primordial nature, free from grasping,
Unceasing, spontaneous, timelessly unfabricated,
From the ocean of undifferentiable bliss,
As the single moon displays, please come here.
Avalokiteshvara’s field to tame,
Langka, Land of the red faced Rakshas,
Protecting the place, Dharma wheel and temples,
Emanated Dharma king and retinue please come here.
Conquering hordes of enemies with magical power,
For the sake of increasing the religious and worldly power,
Of upholders of the Buddhadharma and especially secret mantra,
And its followers, please come here.
The four great cardinal commander emanations,
Transforming into countless frightful reemanations,
Equal in number to the grains of sand of the earth,
Celestial beings and your retinues please come here.

This is followed by offering verses, including a torma, consisting of approximately four or five verses, which is then followed by verses of praise:
Kye!
Fast and powerful protector of the Buddhadharma
Overwhelmingly frightful body mandala,
Like the sun illuminating a coral mountain,
Blazing glory clothed as a renunciate,
With one face both wrathful and virtuous.

This praise continues repeating many of the descriptive verses found before the invocation, including verses for entrustment of activities. The ritual concludes with verses of fulfillment (bskang ba), which is where Morchen Dorje Chang’s part of the ritual starts.

Extracted from: http://dorjeshugdenhistory.org/among-shugden-texts-1600a.html

[dsiluvu]

This ritual does some preliminaries through Hayagriva (not detailed here), then proceeds, including the following:
As such appears in the middle of open, wide space from the syllable tsa the King of Dharma, the lord of the powerful and magical, Dorje Shugden.
The description of the main figure includes the following:
Wearing clothes of a renunciate, donning the two upper garments, majestically posed with attentiveness showing various wrathful forms, with one face and two arms, baring teeth. His two eyes blaze like the fire at the end of an eon, his beard and eye brows scintillate crimson. He is wearing a leather hat, his right hand hoists a razor and the left holds a heart. The Lord of Death rides various mounts such as lions, horses, elephants, garudas and can traverse the four continents in the blink of an eye.

This clearly shows that Dorje Shugden is perpetuated as a Dharma King... now why would his prayer be composed in such a way if Dorje Shugden is a demon spirit? You mean so many high Lamas of different schools including His Holiness the Dalai Lama all were so terrified at this one evilness and could not subdue HIM and on top of that wrote praises and prayers to him because... let's see the excuse is that  they would be punished??

Well now that they have kicked and thrown him out... are they  being  punished? Are their lives shortened? Is His Holiness life shorten... quite the contrary for some one who just celebrated His 77th Birthday. So what's this whole campaign to stop practice of Dorje Shugden all about really?

[dsiluvu]

Actually, I have a further point to make with this posting. There have been various accusations in the past that the Dorje Shugden practitioners were sectarian and that the practitioners are Gelug supremacist. Well, with this and other information you can read on this incredible website, you will come to the understanding that Dorje Shugden is inclusive of all sects.

There is an article I read that many Nyingma practitioners around the Gaden Phelgyeling monastery in Tibet worship Dorje Shugden! This is incredible because Nyingmas are the ones always accusing Gelugs, especially the staunch Dorje Shugden practitioners to be sectarian. The facts presented here shows otherwise. Anyway, if Kyabje Pabongka Rinpoche and Kyabje Trijang Rinpoche say he is Manjushri, then he must be Manjushri. Furthermore, Manjushri does not belong to any sect simply because he is a Buddha.

Well here is a brief History of Nyingmas.... they definitely do believe and pray to Manjushri... I suppose they are perpetuating Dorje Shugden after all.. LOL

A Brief History of the Nyingma

The Nyingma School has an unbroken lineage of enlightened masters of Mantrayana and Sutrayana from the present time back to the disciples of Shakyamuni Buddha. Literally it is known as the school of the ancient ones.

More than 2,500 years ago Shakyamuni Buddha, the fourth Buddha, ushered in the auspicious time (kelpa) in which we still live and which will see a thousand Buddhas manifest in this world. He revealed himself to be a Buddha by fulfilling the twelve deeds that all Buddhas perform:

"Leaving Tusita heaven (dGa.ldan) for this world in the form of an ash white elephant

Entering into the womb of his mother

Taking birth in Lumbini, and then taking seven steps in each of the four directions

Learning the arts, such as writing, mathematics, archery etc

Engaging in sports with other young men and enjoying the company of his consorts

Abandoning the princely life at the age of 29 to become a self ordained monk

Enduring many hardships for six years by the river Nairanjana

Sitting beneath the bodhi tree at Bodhgaya

Defeating hosts of demons that night

Attaining buddhahood at dawn

Turning the Wheel of Dharma at Sarnath

Passing into Nirvana."

He turned the Wheel of Dharma three times. That is he gave three distinct cycles or cannon of teaching:

First in Sarnath, Buddha taught the four noble truths (bDen.pa bzhi) to the five noble ones (lNga.sde bzang po) being suffering, the cause of suffering, the end of suffering and the path leading to the end of suffering. This is the basis of the Hinayana.

Second at Vulture’s Peak in Rajgir he taught the perfection of wisdom (Prajna Paramita, Tib. SNying-mDo or The Heart Sutra) being characteristiclessness or "emptiness". Form is emptiness and emptiness is form. He taught this to a mixed audience of men, women, sramaneras, bhiksus, bhiksunis, bodhisatvas (including Manjushri, Avalokitsvara, Vajrapani and Maitreya).

Finally he taught the doctrine of absolute truth to supernatural beings, gods, bodhisattvas, nagas, raksas, raksasas and human beings.

The Buddha left 84,000 kinds of teachings, enough for an appropriate teaching for every kind of mind. These can be classified in three, nine, twelve, fourteen and fifteen yanas or vehicles.

[harrynephew]

I was curious to know about the prayers after reading what Big Uncle posted  , here is some info:

Petition to Dorje Shugden Tsel: Granting all Desired Activities, is most likely co-composed by the third Dreuley incarnation, Drubwang Tenzin Zangpo and Morchen Kunga Lhundrub is the earliest and most important rituals of Dorje Shugden. According to Serkong Dorje Chang (1856-1918), “the upper volume [was written by] the Lord of Siddhis Dre'u Lhas pa and the lower volume [was written by] the learned and accomplished Morchen.” He states that these masters are beyond dispute and that their works’ meanings have all the qualities, their words being especially blessed.

According to Lobsang Tamdin, this particular work was also brought to Mongolia as well, when an oracle of Sangphu Setrapchen was invited there by two Mongolian lamas. The oracle was invoked, at which time he gave took this ritual out of a box and gave it to a monk.It was later compiled into Lobsang Tamdin’s catalog.

The part written by Dre'u Lhas comprises the first half of the ritual, describing and invoking the main figure. In the description, Dorje Shugden is referred to as the Lord of Death, not just a symbol evoking primal fear but also descriptive of one with the power to unerringly see (mngon sum pa) right and wrong, or as referred to in the Fifth Dalai Lama’s short propitiation text as having the ability to judge right and wrong (legs nyes shan ‘bye). Yet in almost stark literary contrast, only verses later he is invoked with allusions to the Bodhisattva of Compassion Avalokiteshvara, and the manner he manifests in the world is as a Dharma King. The ritual begins with praise to Tulku Dragpa Gyaltsen:

Embodiment of all Conquerors’ wisdom and compassion power,
In degenerate times showing in the form of a spiritual guide,
Doctrine and beings’ sole refuge emanation body [sprul pa'i sku],
At Dragpa Gyaltsen’s feet I bow.

This ritual does some preliminaries through Hayagriva (not detailed here), then proceeds, including the following:
As such appears in the middle of open, wide space from the syllable tsa the King of Dharma, the lord of the powerful and magical, Dorje Shugden.
The description of the main figure includes the following:
Wearing clothes of a renunciate, donning the two upper garments, majestically posed with attentiveness showing various wrathful forms, with one face and two arms, baring teeth. His two eyes blaze like the fire at the end of an eon, his beard and eye brows scintillate crimson. He is wearing a leather hat, his right hand hoists a razor and the left holds a heart. The Lord of Death rides various mounts such as lions, horses, elephants, garudas and can traverse the four continents in the blink of an eye.

Invocation:
Pure, primordial nature, free from grasping,
Unceasing, spontaneous, timelessly unfabricated,
From the ocean of undifferentiable bliss,
As the single moon displays, please come here.
Avalokiteshvara’s field to tame,
Langka, Land of the red faced Rakshas,
Protecting the place, Dharma wheel and temples,
Emanated Dharma king and retinue please come here.
Conquering hordes of enemies with magical power,
For the sake of increasing the religious and worldly power,
Of upholders of the Buddhadharma and especially secret mantra,
And its followers, please come here.
The four great cardinal commander emanations,
Transforming into countless frightful reemanations,
Equal in number to the grains of sand of the earth,
Celestial beings and your retinues please come here.

This is followed by offering verses, including a torma, consisting of approximately four or five verses, which is then followed by verses of praise:
Kye!
Fast and powerful protector of the Buddhadharma
Overwhelmingly frightful body mandala,
Like the sun illuminating a coral mountain,
Blazing glory clothed as a renunciate,
With one face both wrathful and virtuous.

This praise continues repeating many of the descriptive verses found before the invocation, including verses for entrustment of activities. The ritual concludes with verses of fulfillment (bskang ba), which is where Morchen Dorje Chang’s part of the ritual starts.

Extracted from: http://dorjeshugdenhistory.org/among-shugden-texts-1600a.html

It is very interesting to study these historical facts and texts and these are basis for our belief and trust in Dorje Shugden that His nature, vows and prayers are still the same when perceived by masters of different traditions - in the form of a monk/renunciate, razor sword, heart of the enemy. These three entities are the main distinctive iconography which Dorje has shown us throughout the times.

We can see here that Dorje Shugden's nature as a Dharma protector does not change/waver much as it is his vow and prayer to arise in such a form in order to benefit people from back then until now. If a protector of such can be practiced by practitioners from different traditions back then, and there has been not much contradictions regarding the practice then, the basis presented in today's ban regarding Dorje Shugden can be nullified!

[Tenzin Gyatso]

Are you sure this is authentic in your desperate search and forced 'proof' that Shugden is a non-sectarian spirit? 

[Ensapa]

Are you sure this is authentic in your desperate search and forced 'proof' that Shugden is a non-sectarian spirit? 

To me, this website seems to have a lot of historical proof on the origins of Dorje Shugden as well as the many masters of the Kagyu and Sakya traditions in addition to the Gelug. From the author:

The main sources for this essay are taken from various collections listed below. In particular the Dorje Shugden be bum is an ongoing, living and complete collection of texts to Dorje Shugden. It has been published several times, with the first modern publication in 1984, listed below. However, this collection was started by the Mongolian scholar and master Lobsang Tamdin1 (1867-1937). He collected a number of earlier texts written by Mongolian and Tibetan masters. He wrote the introduction to the be bum, describing the history, as well as a catalog of the texts. In addition to writing rituals to Shugden himself, Lobsang Tamdin also wrote a history of dissemination of the texts into Mongolia in a short work called Some Historical Accounts of the Secret Activities of Lamas, Gods and Protectors.
These texts can be found in the Lobsang Tamdin’s collected works, however, the actual collection of texts in the be bum is not published in his collected works. Nevertheless, the initial edition of the introduction and catalog in Lobsang Tamdin’s collected works are important historically, as they give a snapshot into his views and which particular rituals he was able to collect at that time. For example, although his catalog mentions several dozen texts, it has no mention of any texts written by Pabongkha Rinpoche, who was a contemporary of Lobsang Tamdin. There was no known direct link between these two masters. The later publications of the be bum have appended later collected texts to the catalog and to the collection itself. Given these differences, some care will be taken to detail which publication is noted.
The introduction and catalog to the be bum: 'Jam mgon rgyal ba gnyis pa'i bstan bsrung mthun mong ma yin pa rgyal chen rdo rje shugs ldan rtsal gyi chos skor be bum du bsgrigs pa'i dkar chags gnam lcags 'khor lo mu khyud 'phrin las 'od bar zhes bya ba bzhugs so. Published in The Collected Works of Rje-btsun Blo-bzang-rta-mgrin, vol. X, pp.s 391- 408, New Delhi: Mongolian Lama Gurudeva, 1975. Already noteworthy is the title 'Jam mgon rgyal ba gnyis pa'i bstan bsrung mthun mong ma yin pa, meaning “the uncommon Dharma Protector of the Second Conqueror Manjunatha.” As will be proven, this exalted title was coined in the 18th or 19th century, not in the 20th by Pabongkha Rinpoche and his followers.
A collection of various historical accounts about Dorje Shugden and other protectors: Bla ma lha srung gi gsang ba'i mdzad 'phrin 'ga' zhig gi lo rgyus nor bu rin po che'i gab tse zhe bya ba bzhugs so. Published in The Collected Works of Rje-btsun Blo-bzang-rta-mgrin, vol. XIV, pp. 341-357, New Delhi: Mongolian Lama Gurudeva, 1975. This text will be referred to herein as Some Historical Accounts of the Secret Activities of Lamas, Gods and Protectors.
'Jam mgon Bstan srung rgyal chen Rdo rje s'ugs ldan rtsal gyi be bum: The Collected Rituals for Performing All Tasks through the Propitiation of the Great Protective Deity of Tsong-kha-pa, Manjushri Reembodied, Rdo-rje-shugs-ldan. New Delhi: Mongolian Lama Guru Deva, 1984. This is Library of Congress control number 84902705. This collection was started by the Mongolian master Lobsang Tayang and later expanded on by Trijang Rinpoche. Also there was a be bum compiled by Trijang Rinpoche called 'Jam mgon rgyal ba gnyis pa'i bstan srung rgyal chen rdo rje shugs ldan rtsal gyi shos skor be bum du bsgrigs, published by brag g.yab blo bzang brtson 'grus in Lhasa in 1991.2 It is unclear if this is the same collection of texts that was merely published separately.
'Jam mgon rgyal ba'i bstan srung rdo rje shugs ldan gyi 'phrin bcol phyogs bsdus bzhugs so. Sera Me Press (ser smad 'phrul spar khang), 1992. This is a much shorter collection of rituals. With a few exceptions most of these can be found in the Dorje Shugden be bum.
Where possible, already existing sources are re-examined to show previously overlooked details. This includes works such as Oracles and Demons. Also, texts both new and modern will be referenced to put Tibet, Mongolian and Manchu history in context to better understand the state of affairs and complex relationships.
As a backbone for biographies and bibliographical information, Tibetan Buddhist Resource Center (TBRC) has a vast searchable database for Tibetan authors and their works. Many of the works from the publications herein can be verified against the various publications listed in TBRC, not to mention TBRC has some collected works available that contain unique works not found in the publications cited herein. Wherever possible, each work in question will refer to a TBRC number for ease of investigation and validation.
As another safeguard for texts that have not been published independently, where possible other independently published texts that refer to these will be noted to verify their existence.

This is more than authentic as there is so much proof that these texts have a valid source to them and it can be traced, but erased from CTA's library after the ban to cover them up. But the truth will always  get around.

[Tenzin Gyatso]

Why would you trust a lama who teaches, writes and explains about sexual practices? And based on his writings they do wall painting of male organs? Strange to trust a lama of this type. It's not surprising he liked Shugden. 

[Big Uncle]

Why would you trust a lama who teaches, writes and explains about sexual practices? And based on his writings they do wall painting of male organs? Strange to trust a lama of this type. It's not surprising he liked Shugden. 

Dear Tenzin Gyatso,
I think that you and I are in no position to judge the teachings and behavior of a Mahasiddha. Whatever they do is based upon their own practices and samaya. I think the only way we can glimpse of the attainments of such great beings is through the results of all his activities and no matter how they may appear, it is always to bring benefit and to further the teachings.

Anyway, I posted this up is to prove a point that Dorje Shugden practice is and will never be sectarian. Even the Kagyus had been practicing Dorje Shugden and they are not the only one. There are incidences of Nyingmas and Sakyas propitiating Dorje Shugden as well. Although Dorje Shugden arose to protect Lama Tsongkhapa's tradition, he would also protect practitioners of other traditions. That is because Dorje Shugden is enlightened and Buddhas do not specifically 'belong' to any sect or tradition.

[Ensapa]

Why would you trust a lama who teaches, writes and explains about sexual practices? And based on his writings they do wall painting of male organs? Strange to trust a lama of this type. It's not surprising he liked Shugden. 

If you're saying that it's wrong to trust this type of Mahasiddha, then...its like saying that the entire Drukpa Kagyu Lineage has misplaced trust in him as Drukpa Kunley is very well respected in Bhutan and in the Drukpa Kagyu lineage. If the Drukpa Kagyu lineage does not respect him, they would not lend the name of their lineage to his name. This mahasiddha has also directly met Tsongkhapa directly and got Tsongkhapa's blessings directly, so are you saying that Tsongkhapa's blessings did not work? There is still a temple in Bhutan dedicated to Drukpa Kunley and this shows how much the Bhutanese still respect and love him. In all of his descriptions, he is the most loved saint of Bhutan.

Personally, If we cannot accept Drukpa Kunley's interesting manifestations, then how can we accept the teachings and actions of Ra Lotsawa who killed 13 people using his tantric powers, including Marpa's son? How can we accept Luipa who ate fish entrails and accept Tilopa who told Naropa to steal things? The same logic and reasoning should be applied to the rest of the mahasiddhas, if we are to judge one. My point is, just because a teacher or an enlightened master manifests in a way that we are not comfortable with, it does not invalidate what they have taught or make them dubious as they have benefitted so many more people with their unconventional ways and to have Drukpa Kunley's reincarnation endorse Dorje Shugden speaks for itself.

Here's another story on Drukpa Kunley that gives another perspective on his biography.

Drukpa Kunley: the divine madman


Crazy and mad may generally mean an aberration of the mind, but he took it to a different level altogether - a much higher and greater plane. His sexcapades are enshrined in ubiquitous art, sculpture and folklore, in accompaniment to his esoteric tantric teachings that live on.
He was proud to call himself the ‘crazy dragon Kunga Legpa’ but the world knows him better as Drukpa Kunley, the divine mad man. His pithy sayings and ribald songs, the details and the events of his life are legendary. He stands as an irrepressible cultural hero and maverick whose exploits never cease to amaze.
Kunga Legpa was the reincarnation of the great mahasiddha Saraha and his disciple Shavaripa. He was born to Rinchen Zangmo (not the great Lotsawa) and Gonmokyi in 1455, the year of the Wood-Pig, in Ralung, Tibet. As a child, Drukpa Kunley was extremely precocious, religiously inclined and is said to have fully mastered the scriptures and spiritual practices before he was 25-years-old at Ralung monastery. Thereafter he left the monk’s order and took to leading an itinerant life, exposing the foibles of society and teaching in a forthright manner wherever he went.
It is well known that he did not even spare his own mother her failing, but through his forthright and skillful means, helped her overcome her deep rooted and latent karmic obscurations. He also performed a similar exorcising function for society in general, particularly with regard to the hypocrisy and false morality over sex, for which he has been referred to by some as a medieval Freud. Drukpa Kunley spent a great part of his life in Bhutan and has always been popularly regarded by the Bhutanese as one of their own.   
His first name Drukpa however does not refer to his origin as a Bhutanese but rather to the religious order of the Drukpa Kagyu. Drukpa Kunley traveled widely in Bhutan where on the basis of a divination given to him by Palden Lhamo, subdued many demons and demonesses with his thunderbolt. Chimmi Lhakhang in Punakha is the best known temple associated with Drukpa Kunley. It is renowned as the temple of fertility where barren women are blessed with children. The faith is so strong that women from as far as Japan and the US A have come here in the hope of conception. According to the biography of Drukpa Kunley by the late Je Khenpo Geduen Rimpoche, Drukpa Kunley traveled to Bumthang from Kharchu in Tibet. During this brief and initial visit


to Bhutan, he met with the great Terton Pema Lingpa. Other sources also indicate that the two saints met each other in Tibet and developed a spiritual rapport, despite the initial irreverent attitude of Drukpa Kunley.
During his later visit to the western part of Bhutan, Drukpa Kunley took as his consort Palzang Bhuti, the wife of Toep Tsewang of Wang. This was a very significant coupling resulting in the birth of Ngawang Tenzin and through him descendants such as Gyalsey Tenzin Rabgay who would later influence Bhutanese history.

Bhutanese folklore is also richer for Drukpa Kunley’s legendary exploits, with the origins of some animals and birds attributed as his creations. For instance, the mythical origin of the Takin, is believed to have been created from the magical powers when he was served the head of a goat and the body of cattle. Drukpa Kunley’s unusual activities and his behavior can often be subject to misunderstanding and give rise to gross misconceptions. As he himself warns, in what we would call the preface of his namthar (legecy), people with different levels of understanding would according to their own capacities find it hilarious and absurdly humorous, erotic or suspend their moralizing judgments to be deeply affected by the liberating truth that was being conveyed. He embodies the spirit of a true tantric, for whom sex is just another vehicle of spiritual transformation but to which he is not addictively neurotic about as in the case of most humans. Drukpa Kunley was also known to have attained the high level of realization and understanding known as the “non-dual insight of one taste” where sensory inputs from the world of phenomena to him was essentially the same.

Trulku Choegyel Gyamtsho best describes him as the saint dearest “to the hearts of the common people, who brought fire down from heaven and touched them closest to the bone” As the reincarnation of the Mahasiddha Saraha, Drukpa Kunley’s lifestyle and behavior closely resembled Saraha’s in the sense of its social unconventionality and a natural and spontaneous approach to elucidating the teachings to the laity, often expressed in verse or song form. Not surprisingly both personalities similarly attained their pure lands before dying at ripe old ages and exhibited great miracles, with Drukpa Kunley leaving behind his bones that transformed into miniature images of various Bodhisattvas and Buddhas.

The similarity of their lifestyles also extends to their artistic depictions, and closer examination of their images reveals many common traits that they shared. Drukpa Kunley’s bow and arrows, among his chief attributes, perhaps derives more from his shared connection with Saraha , the arrow maker and Shavaripa, the hunter than his particular fondness for archery. While many wall and scroll paintings show Drukpa Kunley clothed in traditional gown-like robes with boots, the depiction on the walls of Chimmi Lhakhang show him minimally clothed in the style of the Mahasiddhas with bare upper torso except for a large Dorji Guwang or Vajra collar adornment and a lower dhoti-like garment with the red meditation belt or Gomthang. He sits on an antelope skin in the lalitasana or posture of ease, exactly like Saraha. Drukpa Kunley though is quite often shown in paintings with his dogs.

Saraha in Bhutanese iconography is invariably depicted holding an arrow with both hands. Though it is well known that he gave spiritual instructions in the form of Dohas or couplets, he is however not shown in the posture of singing unlike his incarnate. Drukpa Kunley, like Milarepa ,is often shown with his right hand close to his ears which is the classical posture of teaching through song. There is a very striking image of Drukpa Kunley in Tango monastery where he is seen playing a Dramyen or traditional lute. The monastery is also in possession of a painting that Drukpa Kunley is said to have urinated on, the urine stains having turned to gold burnishing because of his powers..
Reproduced from the ‘Icons of Awakened Energy’ with kind permission from the Tourism Council of Bhutan. Edited by K-Media.

[Zach]

Drukpa Kunley was no Tsongkhapa it would be unfair to make a comparison between a Mahasiddha and a monk in terms of ethical discipline, There are many demonstrations of Liberation.

[Vajraprotector]

Why would you trust a lama who teaches, writes and explains about sexual practices? And based on his writings they do wall painting of male organs? Strange to trust a lama of this type. It's not surprising he liked Shugden. 

Like what others have said, we cannot judge what great masters taught. Morever, they didn't teach it to all their disciples and ask everyone to practice it.

The Sixth Dalai Lama (1682-1706) himself was fond of silk robes, beer and women. Tsangyang Gyatso refused to take monastic vows, choosing instead to pen poems and search for lovers in the towns that surrounded his monastery. Folklore held that huts in which that search proved successful were painted yellow; many remain so today. So, do we then not trust the Dalai Lama?

His Holiness also said,
'A practitioner who has firm compassion and wisdom can make use of sexual intercourse in the spiritual path as a technique for strongly focusing consciousness and manifesting the fundamental innate mind of clear light. Its purpose is to actualize and prolong the deeper levels of mind in order to put their power to use in strengthening the realization of emptiness.'
From: Dalai Lama XIV/translated and edited by Jeffrey Hopkins, Mind of Clear Light: Advice on living well and dying consciously, Atria Books, 2003, p.176.

'According to the New translation Schools, at a certain high point in the practice of Secret Mantra, the mantrika engages in special practices such as making use of a sexual partner, hunting animals, and so forth. Though it is easy to explain the purpose of employing a partner as a means of bringing desire to the path and inducing subtler consciousnesses which realize emptiness, the hunting of animals cannot be explained that way.'
From: The XIV Dalai Lama, Kindness, Clarity, & Insight, Snow Lion Publications, 1988, p.219.